Parashat Bereishit

In this Torah portion, God creates the world. After Adam and Eve eat the forbidden fruit, they are banished from the Garden of Eden. Later, Cain kills Abel. God then considers destroying all of Creation.

A brief summary of this week's Torah portion

In the beginning, God began creating the heavens and the earth. The earth was formless and void, with darkness over the surface of the deep, while the Spirit of God hovered over the waters. God said, “Let there be light,” and there was light. God saw that the light was good and distinguished the light as day and the darkness as night. Thus, there was evening and morning—the first day.

God then said, “Let there be a firmament to divide the waters,” and God called the firmament Heaven. He gathered the waters under the heavens to one place, revealing dry land, which He called Earth, and the waters He named Seas. God saw that it was good. Then God caused the earth to produce vegetation, seed-bearing plants, and fruit trees, each according to its kind.

On the fourth day, God created lights in the heavens: the sun to govern the day and the moon and stars to illuminate the night. He saw that it was good. God then filled the seas with many varieties of living creatures and the skies with birds, blessing them to be fruitful and multiply.

On the sixth day, God said, “Let the earth bring forth living creatures of every kind: livestock, wild animals, and creatures that crawl.” Then God said, “Let us make humanity in Our image, male and female, to rule over all living things.” God created humans, blessed them, and said, “Be fruitful and multiply.” God saw all He had made, and it was very good.

After six days of creation, God rested on the seventh day, sanctifying it as holy. Heaven and earth were complete with all their hosts. Before rain had fallen or humans had cultivated the ground, a mist rose to water the land. God formed man from the dust of the ground and breathed into his nostrils the breath of life, making him a living being. God placed the man, Adam, in a garden in Eden filled with every tree pleasing to the eye and good for food, including the Tree of Life and the Tree of Knowledge of Good and Evil. God commanded Adam, “You may eat from any tree except the Tree of Knowledge of Good and Evil. On the day you eat from it, you will surely die.”

God tasked Adam with naming all the living creatures. Seeing that it was not good for Adam to be alone, God caused him to fall into a deep sleep, and from his side, God formed a woman. Adam declared, “This is bone of my bones and flesh of my flesh,” and he named her Eve. Together, they were naked and felt no shame.

The serpent, the most cunning of creatures, approached Eve and said, “You will not surely die! God knows that when you eat from the tree, your eyes will be opened, and you will be like God, knowing good and evil.” Seeing the tree’s fruit as desirable for wisdom, Eve ate and shared it with Adam. Their eyes were opened, and realizing their nakedness, they sewed fig leaves for coverings.

When they heard God walking in the garden, they hid. God called, “Where are you?” Adam replied, “I hid because I was naked.” God asked, “Who told you that you were naked? Have you eaten from the tree I commanded you not to eat from?” Adam blamed Eve, and Eve blamed the serpent. God said, “Because you have done this, serpent, you are cursed to crawl on your belly. Woman, you will experience pain in childbirth. Man, cursed is the ground because of you. By the sweat of your brow, you will eat until you return to the dust, for you are dust, and to dust, you shall return.”

God banished Adam and Eve from Eden, placing cherubim and a flaming sword to guard the Tree of Life. Adam and Eve had sons, Cain and Abel. Cain, a farmer, offered fruits, while Abel, a shepherd, offered the firstborn of his flock. God favored Abel’s offering, and Cain, in jealousy, killed his brother. When confronted, Cain said, “Am I my brother’s keeper?” God replied, “Your brother’s blood cries out from the ground. The earth will no longer yield its strength to you, and you will wander.” Cain lamented, and God marked him for protection, warning that anyone who killed Cain would suffer vengeance sevenfold.

Cain settled in Nod, building a city and fathering a lineage through his son Enoch. Meanwhile, Adam and Eve bore another son, Seth, who continued their lineage.

Generations later, humanity’s wickedness grieved God deeply. God said, “I will wipe out all living things, for I regret creating them.” Yet, Noah found favor in the eyes of the Lord.

A Latter-day Saint perspective of the Parashat Bereshit

This foundational narrative resonates with the doctrines taught in the Book of Mormon, the Pearl of Great Price, and the words of modern prophets, offering additional insights into the nature of God, agency, and the eternal purpose of humanity.

The creation story in Bereshit closely parallels the accounts in Moses 2-3 and Abraham 4-5, emphasizing the organized and intentional nature of God’s work. Abraham’s vision expands on the Genesis narrative by highlighting the premortal council where humanity’s purpose was declared. Abraham 3:22-25 describes how spirits were chosen to come to earth and undergo a mortal test, revealing that this life was divinely planned for spiritual growth. This aligns with 2 Nephi 2:25, where Lehi teaches, “Adam fell that men might be; and men are, that they might have joy.” The Latter-day Saint perspective views the fall as not merely a transgression but a pivotal step in humanity’s progression toward eternal life and exaltation—a theme central to Parashat Bereshit.

Adam and Eve’s expulsion from the Garden of Eden, recounted in Genesis 3, is further illuminated in Moses 5:10-12, where Adam and Eve express gratitude for their newfound understanding. Eve declares, “Were it not for our transgression we never should have had seed, and never should have known good and evil.” This understanding complements the Torah’s narrative by highlighting the necessity of their choice in enabling the fulfillment of God’s commandment to multiply and replenish the earth. Their journey reflects humanity’s universal need to rely on God’s grace while navigating the consequences of agency.

The tragic story of Cain and Abel (Genesis 4:1-16) gains deeper context in Moses 5:29-31, where Cain’s covenant with Satan introduces secret combinations—an act that perpetuates wickedness and undermines the sanctity of divine law. This echoes warnings in the Book of Mormon, such as Ether 8:22-24, where secret combinations are identified as a significant threat to righteousness. The Torah’s depiction of Cain’s punishment—becoming a wanderer upon the earth—parallels the Book of Mormon’s teachings on the destructive consequences of rebellion against God’s commandments.

As Bereshit concludes with God’s lament over humanity’s increasing wickedness (Genesis 6:5-8), the role of Noah as a righteous remnant foreshadows a recurring pattern in Latter-day Saint scripture. Just as Noah found favor with God, figures like Nephi, Alma, and the Brother of Jared demonstrate that God works with the faithful to accomplish His purposes. Moses 8:22-30 further describes Noah’s efforts to call people to repentance, underscoring the principle that God extends mercy before delivering judgment.

Bereshit provides the foundational understanding of God’s covenantal relationship with humanity, the divine gift of agency, and the ongoing struggle between righteousness and wickedness. From a Latter-day Saint perspective, these themes are deeply enriched by additional revelation, emphasizing that humanity’s purpose is to grow, learn, and eventually return to God’s presence through adherence to His commandments and reliance on His grace. The teachings of modern prophets and additional scripture reaffirm the timeless truths of Bereshit, highlighting the Torah’s teachings within God’s eternal plan for all His children.